Friday, April 6, 2018

Revolutionary Love

What is revolutionary love? Is it a theological, religious,
ethical, philosophical, or political form of expression, or is it perhaps all
of these? When does love become a revolutionary act? Is revolutionary love the
kind of love that is required in order to change the world? Where does the love
revolution begin?

What happens to us when we feel,
express, are touched by, or are empowered by revolutionary love?

The answers to these questions may
depend in part on whether the kind of fundamental change produced by
revolutionary love is psychological, moral, political, social or institutional
in nature.

There may of course be many kinds of
love: romantic, parental, filial, sisterly, and brotherly. There may also be
love of one’s family, love of one’s friends, love of one’s community, love of
one’s country, love of God, love of self, love of one’s neighbor, and love of
the stranger. Can each of these kinds of love be in some cases revolutionary?
If so, then there may be many kinds of revolutionary love.

Revolutionary love, as described in
the New Testament, is the kind of love that teaches us to love our enemies, and
to pray for those who persecute us (Matthew 5:44). It’s also the kind of love
that teaches us to “Bless those who persecute you; bless and do not curse them.
Rejoice with those who rejoice, weep with those who weep. Live in harmony with
one another…Repay no one evil for evil, but take thought for what is noble in
the sight of all…if your enemy is hungry, feed him; if he is thirsty, give him
drink…Do not be overcome by evil, but overcome evil with good” (Romans
12:14-21).

Revolutionary love is also the kind
of love that changes others when they see that we have only love, and not
bitterness or hatred, in our hearts. It reconciles us with others, and others
with us. It enables us to overcome our differences, and it motivates us to
promote social harmony and cooperation. It’s also a kind of love that may be so
powerful that it changes our whole way of looking at the world. It may also
encourage others to reciprocate with kindness and understanding.

Thus, Levertov suggests that love may be revolutionary
insofar as it fully allows for and respects the personal autonomy and moral
agency of those who share it.

Thomas Jay Oord (2017), a professor
of theology and philosophy at Northwest Nazarene University, describes
revolutionary love as a kind of love that promotes overall well-being, not only
individually or locally, but also collectively or globally. He argues that “revolutionary
love works to overcome, overthrow, and oppose structures, systems, or
authorities that undermine overall well-being. Revolutionary love seeks justice
in the face of evil.”2 He also argues that “We need revolutionary
love when the status quo and the established systems disenfranchise, oppress,
and degrade our lives and our planet…Revolutionary love opposes the status quo
whenever the status quo does harm and evil, whether at the local, national, or
international levels.”3

Revolutionary love is also the kind of
love that Dr. Martin Luther King, Jr. describes in a sermon entitled “Loving
Your Enemies,” which he delivered at Dexter Avenue Baptist Church in
Montgomery, Alabama, on Nov. 17, 1957. Dr. King may in some ways be described
as a revolutionary, and his preaching, ministry, and civil rights activism may in some ways be described as an effort to promote revolutionary
love. What he explains we must recognize is that

“Within the best of us, there is some evil, and within the
worst of us, there is some good. When we come to see this, we take a different
attitude toward individuals. The person who hates you most has some good in
him; even the nation that hates you most has some good in it…

And when you come to the point that
you look in the face of every man and see…what religion calls “the image of
God, you begin to love him…Love is understanding, redemptive goodwill for all
men, so that you love everybody, because God loves them…

and...there is a final reason I think
that Jesus says, “Love your enemies.” It is this: that love has within it a
redemptive power. And there is a power there that eventually transforms
individuals. That’s why Jesus says, “Love your enemies.” Because if you hate
your enemies, you have no way to redeem and to transform your enemies. But if
you love your enemies, you will discover that at the very root of love is the
power of redemption.”4

Serene Jones (2017), a
professor of theology and President of Union Theological Seminary, explains that
just as there may be many kinds of love, there may be many kinds of
revolution. Thus, there may be “revolutions of loves.”5 She explains
that great harms may sometimes be perpetrated under the guise of “love,” and that revolutionary love must therefore be committed to telling the truth about
social inequity and injustice. Revolutionary love

“recognizes our fundamental interconnection and
interdependence as human beings with one another and with our planet. It
affirms the fundamental equality and value of every human being…and the
fundamental value of the planet in which we find ourselves. It also goes beyond
a justice-based, distributive understanding of equal value and steps into the
space where we imagine how to actually care for one another, how to have our
lives invested in the pursuit of the well-being of the other.”6

Jones also explains that
revolutionary love is not simply or exclusively a Christian theme or concept,
and that love, justice, and promotion of overall well-being are at the center
of a variety of religious traditions. Revolutionary love is also a theme
that has secular or nonreligious meanings and implications.

John J. Thatamanil (2017), a
professor of theology at Union Theological Seminary, also argues that
revolutionary love is not a narrowly Christian category, but rather an
interreligious comparative category that may be useful in comparing the Christian,
Buddhist, and Hindu traditions. Thus, for Engaged Buddhists, revolutionary love
may be a political expression of karuna
(compassion) or metta (loving-kindness),
and for Gandhian Hindus, it may be an expression of ahimsa (non-injury or non-violence).7 Thatamanil quotes
the words of the Buddhist monk Thich Nhat Hanh:

“Aware of suffering caused by exploitation, social
injustice, stealing, and oppression, I vow to cultivate loving-kindness and
learn ways to work for the well-being of people, animals, plants, and minerals.
I vow to practice generosity by sharing my time, energy, and material resources
with those who are in real need. I am determined not to steal and not to
possess anything that should belong to others. I will respect the property of
others, but I will prevent others from profiting from human suffering or the
suffering of other species on Earth.”8

Thatamanil also quotes the words of Mohandas K. Gandhi:

“I accept the interpretation of ahimsa, namely, that it is not merely a negative state of
harmlessness but it is a positive state of love, of doing good even to the
evil-doer. But it does not mean helping the evil-doer to continue the wrong or
tolerating it by passive acquiescence. On the contrary…Non-cooperation is not a
passive state, it is an intensely active state—more active than physical
resistance or violence. Passive resistance is a misnomer.”9

About Me

Alex Scott was born in Washington, D.C., grew up in Chicago, and has lived in Baltimore since the 1980's. He attended Groton School, Yale University, and Rush Medical College. He is a physician who has had a long-time interest in philosophy. His philosophical interests include ethics, semiotics, and the philosophy of language. He is the author of three books, and has co-translated with Stephanie Adair a major work by the German philosopher Nicolai Hartmann (Möglichkeit und Wirklichkeit, 1938; Possibility and Actuality, 2013). He enjoys running, listening to classical music, jazz, and blues, and seeing concerts, plays, and films. He also finds that reading the Bible and attending church make an important contribution to his spiritual life. He is married, and has two sons.

His wife, Carol J. Scott, is an emergency medicine physician and nationally recognized expert on stress management, who is the author of Optimal Stress: Living in Your Best Stress Zone (2010). She is a highly sought-after keynote speaker, coach, and corporate consultant, who also hosts a syndicated "Stress Relief Radio" show on CRN talk radio.